Who are the Arhats who left the assembly?

Those who take the Lotus Sutra and Nichiren Daishonin at their word or those who alter the teachings?

Pinocchio would blush

"That's correct. If the SGI was a political movement, it is the most ineffective one ever seen by mankind. It offers no platform to its members, suggests no candidates, makes no contributions and runs no ads.' -- SGI leader

Minobu should stop charging a donation fee to view Nichiren Daishonin's bones

It is slanderous.

Another myriad practice of the Lotus Sutra?

An SGI member admits to reciting Buddhist scripture in front of a picture of Ikeda

"Steve, i would like to get a little explanation of how reciting the Kaimoku-Sho in front of a picture of Pres. Ikeda is supposed to equal the belief that he is the true Buddha or a reincarnation of Nichiren?" 

He would have us believe that reciting the Kaimoku Sho to a picture of Ikeda is a mere affirmation of comaraderie. Then, the same member, when asked about the memorizing the poem To Our Young American Friends, all few hundred lines, stated, "This is nothing more than another of the myriad Buddhist practices of the Lotus Sutra."

Is this SGI practice equal to memorizing the 16th Chapter of the Lotus Sutra in English as well as Sino-Japanese?

Proof of my assertion :SGI leaders are business suited priests

"At the present time, the Soka Gakkai itself is the one and only group of united priests which receives and inherits the 'lifeblood of faith.'" (Seikyo Shinbun, 9/18/93)

Not even good for kitty litter

Scientific litter box analysis has proven beyond a shadow of a doubt that World Tribunes are not nearly as effective as kitty litter.

I have enjoined the Buddhist Gods to punish the Soka Gakkai leaders and Nichiren Shoshu priests

"Aside from the agony which awaits slanderers in the next life, I have enjoined Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings to punish in this life those who have become enemies of the Lotus Sutra, as a warning to the people. You will see by the results of my predictions whether I, Nichiren, am the votary of the Lotus Sutra or not."

Buddhism without leaders, organizations, parades, uniforms, politics, and authoritarianism?

"Last night one of the SGI WD members called my wife and started describing all the "wonderful activities" that are going on such as World Tribune collections, Human Revolution study sessions, etc. She went on for fifteen minutes without rest while my wife politely listened and nodded her head. At the end of the conversation my wife said: "Kathy (not her real name) I remember you mentioning in the past that you wanted to come over and take a look at the Nichiren Gohonozon. Come over, we'll talk, relax and you can see the Gohonzon?"

The reply was: "You...you... don't you try to do this to me!!! I am not interested!!! I am happy with my practice !!!"....and hung up.

In the past I extended an invitation to anyone from SGI who would like to come over any time and discuss Buddhism, SGI or whatever else - there were a few visits. The common closing argument by SGI members was "SGI is changing...." and their main argument is always "SGI is good non-SGI is bad"

The cult makes people lose their common sense and become unthinking humans and sooner or later viscious and hostile towards any differing opinion with a pathological need to defend any and all criticism towards their organization without any regard for objectivity.

On the other hand, I feel very happy and encouraged by having met wonderful and sincere people (most, if not all, are former SGI members) who are genuinely concerned with Nichiren Buddhism and its propagation in this country - but in a healthy way (no leaders, organizations, parades, uniforms, politics and authoritarianism). The emphasis is only on Buddhist practice and mutual support." -- Bo

A wise man or woman wrote

"I can see that you have the SGI rheteric down pat. You have to look further beyond what you think to be actual proof. The source of the river is where to look. SGI and NST have lied to and misdirected numerous amounts of people as to what the real reason for practicing Buddhism is. 

It isn't about being perfect, or getting material benefits, or following the guidance of leaders, or paying for World Tribune's which teach one nothing about life. It is about following the Law of the Buddha and the true teachings of the Lotus Sutra in order to become Buddha's ourselves. 
Stephanie isn't being negative. She is being honest. The source of the river of Buddhism is the Buddha and the Lotus Sutra. It isn't about renegade priests who have disowned the Buddha's true teachings, or created a false Gohonzon insulting Nichiren Shonin's true faith, nor megalomaniacs like Ikeda who have distorted what Buddhism is altogether. Its about being on the correct ship to cross the sea of suffering. 

You say "Oh, SGI has changed and improved itself". I say BS. Putting on another make up job may rearrange the face, but the heart is still black. The source of the river is still contaminated. Nothing has changed." SGI started to realize that they were losing members in great numbers and had to back off and start the pretense of being a gentler and kinder organization. Nothing has changed. Until you can see through the magician's tricks you will continue to be tricked.

Nichiren always spoke the truth about slanderers and ended up being the most hated man in Japan. But in the Buddha's eyes he truly led the way to the truth. If pointing out the errors of slanderers ways connotes negativity, then I am truly negative myself. At least when I die and the Buddhas' come to aid my life, I will be with the Buddha again and revered as one of the few on this planet who had the guts to stand up to the slanderers of true Buddhism. I'm in good company with my fellow brothers and sisters that seek the truth of the Buddha and the Lotus Sutra. "

SGI and Tim Janakos confuse the General and the Specific

SGI member: 

"Present within our lives is the Lord Shalyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining." (MW vol 1, The True Object of Worship, pg 65) 

and

"The Lord Shakyamuni who declared 'I alone can save them,' at a time even more distant than gohyaku-jintengo, is none other than each of us." (MW vol 2, I2U Exile, pg 55)

So, since Shakyamuni, Nichiren and each of us are the same, then we must all be the eternal Buddha Shakyamuni. Then how can one deny that Nichiren is also the eternal, original Buddha? (And each of us too).

Kempon Hokke adept's reponse: 

First of all, the happiest New Years to you and yours. Thank you so much for your question. I have pondered your question all day, chanted about it, and hope that I can answer it to your satisfaction. 

Nichiren Daishonin stated: "If you confuse the general with the specific, even in the slightest, you will fail to attain Buddhahood."

The Daishonin states in the Gosho, Dialogue on the Way to Correctly Hold the Sublime Lotus Sutra (Ji Myo Hokke Mondo Sho)

"The Lotus Sutra teaches:

If, in the future, there should be in any world, a good son or good daughter having a pure heart and reverential belief, free from doubt, such a one shall not fall into hell or become a hungry spirit or animal, but shall be born, instead, into the presence of the Buddhas of the universe."

You should definitely understand and embrace this passage, expecting, in the next lifetime, to be born into the presence of the Buddhas.

If you find yourself at the foot of a high cliff and, unable to scale the bank, discover that someone has lowered a rope to pull you up and asks that you seize it, should you hesitate to grasp the rope because you doubt the strength of your rescuer or the security of the rope? If you refuse to take hold of the rope, how can you be lifted from the depths? If you place trust in the words of the rescuer and stretch out your hands to clasp the rope, then you may be pulled from the abyss.

So then, how can you be saved if you doubt the strength of the Buddha who declares: "I alone can save and protect you?" How can you be saved if you question the security of the rope of the Lotus Sutra that teaches: "Only with faith can you enter into Buddhahood?" The Sublime Dharma reveals that, "If you believe in, and devote yourself to this Law you will, without fail, create the destiny to become a Buddha." If you hesitate to chant the Daimoku of the Sublime Dharma, it will be impossible for you to reach the peak of the precipice of enlightenment. Those who refuse to believe this will fall into hell. Thus, the Sutra teaches: "Those who doubt and disbelieve this Sutra will fall into the evil paths."

How could you possibly spend your life in vain, after having received a human life which is so difficult to receive, after having encountered Buddhism which is so rare to encounter?

If all of your relatives depart from your native village, leaving the path to your home abandoned and overgrown, your eagerness to return there will wane. If a loved one cannot be depended upon, and refuses to make a vow together with you for the future, then your longing to see the loved one will naturally diminish.

Then why do people not visit the Pure Land of Eagle Peak, an easy place to reach, and much more wonderful than the mansions of nobility? Why do people not long to see the Buddha’s figure, who tenderly declares, "I am your Father?" This thought causes me such overwhelming grief that my heart aches within my chest and my sleeves are heavy with tears.

Pensive or melancholy feelings may arise within you as you note the hue of the clouds in the evening sky, or the pale light of the moon as night gives way to dawn. At these moments, and at any and all other times, you should think of your eternal life. Think of it in the late afternoon of  a day colored by the blossoms of spring; think of it on the morning of a heavy snow fall. Remember it on an evening as you watch the winds drive tufts of clouds across the sky. An outgoing breath does not wait for the incoming one. You should not at any moment forget the Buddha’s merciful pledge, "I am always thinking of how to save all living beings." Nor should you abandon the Sutra that reads, "There is no being who cannot become a Buddha." 

Yesterday became today and last year became this year, but can you be certain that you will see this year pass into the next? When we count the years that have passed since birth, we know exactly how long we have been living, but one is assured of not even one day more, nor of even a moment longer. Even with the knowledge that they may die at any moment, many people still are filled with self-conceit and stubbornly adhere to their own narrow ideas, or they foolishly waste themselves striving after fame and profit, neglecting to chant the Daimoku of the Sublime Law. It is truly lamentable that even though this Law allows anyone to realize Buddhahood, such people are unable to enter into the Buddha’s Path. How can the moon-light be reflected off the sleeve of a cold-hearted person?

As a life is nothing more than what exists in a single moment (Ichinen), the Buddha taught that it is a great benefit to believe in the Lotus Sutra and feel the joy of that belief for even a moment. If it were necessary to practice for even two or three moments to realize such joy, it would contradict the Buddha’s vow to allow all beings to enter, equally, the Buddha’s great wisdom, and therefore, it could not be the teaching to bring all beings to immediate enlightenment.

If a person is not in the seat of Eternal Tranquil Light, then any place will be full of agony. What pleasures can be enjoyed by those who are away from the home of true enlightenment?

I pray for you to cherish the Sublime Law, the Law of security in this life time and of wonderful existence in the next. Upholding the Sublime Law is the only real honor of this life time, the only genuine path guiding us into the next. Whole-heartedly chant Namu Myoho Renge Kyo yourself and teach it to others. To chant Namu Myoho Renge Kyo is the purpose of this human life and is the only support we can carry with us into the next.

Namu Myoho Renge Kyo.

Namu Myoho Renge Kyo.

Nichiren

It is a good thing not to doubt one's own power. It is a sublime thing not to doubt the power of the Eternal Buddha Shakyamuni and the Gohonzon.

Now, let us look at the first Gosho quote you posted:

"Present within our lives is the Lord Shakyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining." (MW vol 1, The True Object of Worship, pg 65)

An alternative translation is as follows:

"...Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies he attained Buddhahood in the eternal past......( Kanjin Honzon Sho, translated by Kyotsu Hori P.94)

The Daishonin states in the Hoon Sho:

"Yet it was not I, Nichiren who made these important pronouncements. Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body. And at having personally experienced this I am beside myself with joy." (MW vol 3, Ibid, pg 171)

In The Supremacy of the Law he states:

"When I was about to be beheaded, the Lord Buddha Shakyamuni took my place." (MW vol 3, The Supremacy of the Law, pg 199).

These passages are not inconsistent with the passage you posted. When we practice correctly, the Buddha enters into our mind.The Eternal Shakyamuni entered into the minds of the Great Saints and Sages of Buddhism such as Buddhamitra, Nagarjuna, Kumarujiva, Nan Yueh, Tientai, Chang-an, Miao-le, and Saicho in order to correctly expound the Lotus Sutra. The Daishonin states in the Kanjin Honzon Sho:

"The Causal Practices and the Virtues of the Effect of Buddhahood of Lord Shakya are fully possesed in the Five characters "Myoho renge kyo." When we receive and keep these Five Characters, he spontaneously yields and cedes to us the merit of those causes and effects."(Kempon Hokke Seiten).

The second passage you posted reads:

"The Lord Shakyamuni who declared 'I alone can save them,' at a time even more distant than gohyaku-jintengo, is none other than each of us." (MW vol 2, I2U Exile, pg 55)

Let us contrast this with three passages from three other writings of Nichiren Daishonin

"Shakyamuni Buddha, our father and mother, who is endowed with the three virtues of sovereign, teacher and parent, is the very one who encourages us, the people driven out by all other Buddha, saying, "I alone can save them." The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of thousands of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha! (MW vol. 4, The Learned Doctor Shan-wu-wei) 

"However, later seeking and entering the deep cave, you see a single hermitage. The voices of the reading and reciting of the Hokekyo echo against blue heaven and the words of discussing the doctrine of the One Vehicle are heard in the midst of the mountains. Informing [them, of your presence and requesting] admittance, you enter the chamber, place your mother's bones before the Master of Teachings Lord Shakya, cast your five limbs to the ground, press your palms together, and opening your two eyes, look up to the Holy Face: joy overflows your body and the pain of your heart suddenly ceases." (On Forgetting Ones Copy Of The Lotus Sutra, NOPPA 

Translation) 

"........, I was banished to Ito in the province of Izu. Eventually, on the second day of the second month of the third year of Kocho(1263), the year with the cyclical sign mizonoto-i, I was pardoned and allowed to return. After that, I became more determined than ever to attain enlightenment and continued to speak out." (Repaying Debts of Gratitude, 1276)

The passage from the Izu exile teaches that we are the Eternal Buddha Shakyamuni ourselves. Nevertheless, the Daishonin qualifies this in the Hoon Sho, where he states, "I became more determined than ever to attain enlightenment". This is not the eternal nature of the enlightenment of the Original Buddha Shakya,  the teacher of the Daishonin. The other two Gosho passages also give the impression that there is a distinction between the Eternal Shakyamuni and oneself. What are we to make of these seeming contradictions? 

We should examine to whom the Daishonin is speaking. Yasoboru was a Nembutsu believer before taking faith in the true Buddhism. The Daishonin probably felt that he had to break Yasoboru's attachment to something [another being] outside himself for his own salvation. Another example is the teaching to Abutsubo in On the Treasure Tower. The Hoon Sho, on the other hand, was one of the Daishonin's most important works. It was entrusted to Niko with Joken, Gijo, Dozen-bo, and all mankind who were the recipients of this treatise. 

We should also keep in mind that the Daishonin's teachings and understanding continued to develop throughout his life. Early on, before Tatsunokuchi and Sado. Nichiren Daishonin more fully embraced the principles of Original Enlightenment, that we are all Buddhas endowed with the Three Properties of the Buddha's life. Later, after Tatsunokuchi and during the Sado exile, he realized that it was only due to the Original Teacher Eternal Lord Buddha Shakyamuni's enlightenment, that we can  experience the boundless joy and benefit of the Lotus Sutra. For example, in the Opening of the Eyes we read, 

"But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago, then the Bodhisattvas Nikko and Gakko, who attend the Buddha Yakushi of the eastern region, the Bodhisattvas Kannon and Seishi, who attend the Buddha Amida of the western region, along with the disciples of all the Buddhas of the worlds of the ten direction and the great bodhisattvas who are disciples of the Buddha Dainichi as they are shown in the Dainichi and Kongocho sutras --- all of these beings are disciples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, it goes without saying that their disciples must be disciples of Shakyamuni. And of course the various deities of the sun, moon and stars, who have dwelt in this world from countless ages in the past, must likewise be disciples of Shakyamuni Buddha. 

Lastly, let us look carefully at the entire paragraph of the passage that you cite: 

"We common mortals all have dwelt in the sea of suffering since time without beginning. But now that we have become votaries of the Lotus Sutra, we WILL (certain words capitalized for emphasis) without fail become Buddhas who are enlightened to the entity of body and mind which has existed since the infinite past. We WILL reveal the unchangeable nature innate within us, as well as the mystic wisdom which enables us to realize the mystic truth. We WILL enjoy a state of life as indestructible as a diamond. THEN how can we be in any way different from the Buddha who appeared from the sea? The Lord Shakyamuni, who declared, "I alone can save them," at a time even more distant than gohyaku jintengo, is none other than each of us. This is the teaching of ichinen sanzen expounded in the Lotus Sutra . Our Behavior is a personal demonstration of "I am here always, teaching the Law." Thus we are all entities embodying the supreme teaching of the Lotus Sutra and the august life of Shakyamuni Buddha, though ordinary people never realize this. This is the meaning of the passage in the Juryo chapter, ".....the deluded people cannot see me even when I am nearby." The difference between delusion and enlightenment is like the four different views of the grove of sal trees. Let it be known that the Buddha of ichinen sanzen is anyone in any of the ten worlds who manifests his inherent Buddha nature." 

We see in this long paragraph that the Daishonin teaches that we will attain Buddhahood in the future. He then goes on to delineate who will go on to attain Buddhahood; those who embody the teachings of the Lotus Sutra and the "august life of Shakyamuni Buddha" will go on to attain Buddhahood. This excludes the SGI and NST members since they have abandoned the Lotus Sutra and Lord Shakyamuni. He then goes on to restate his teachings of the difference between a Buddha and a common mortal; the common mortal is deluded while a Buddha is enlightened. He concludes this paragraph defining Buddha, " Let it be known that the Buddha of ichinen sanzen is anyone in any of the ten worlds who manifests his inherent Buddha nature." 

Taking the paragraph in its entirety we must conclude that those who embrace the Lotus Sutra and embody the life of Shakyamuni Buddha will without fail reach the seat of enlightenment in the future. 

The snippet you cite, can only be understood in light of the above paragraph, the entire Izu Gosho, the Five Major Works, and the entire body of the Daishonin's teachings (keeping in mind the question of the accuracy of the NSIC translation and that this Gosho falls into the pre-Tatsunokuchi teachings). "A common mortal is a Buddha, and a Buddha a common mortal" when and only when certain criteria are met: embodying the Lotus Sutra and life of Lord Shakyamuni Buddha; and when one manifests his inherent Buddhahood completely (is no longer deluded). To interpret the Daishonin's teachings to mean that we are the Buddha just as we are is irrational, egotistical, and simplistic. If we look at the Fukyo chapter of the Lotus Sutra which the Daishonin embodied, we read, "I dare not slight you, because you are all to become Buddhas." No where, not in one place does the Lotus Sutra state you are Buddhas just as you are. The SGI's and NST's doctrines are distorted and lead to misery (delusion). 

False numbers in SGI presss kits

Remember when Soka Gakkai top leaders were boasting "three hundred thousand" [or more] American SGI members?

The following were 1996 and 1997 total paid and/or requested World Tribune circulation figures -- actual number of single issues published nearest to filing date: 

1996 -- 38,430* WT 11/1/96, p. 2

1997 -- 24,500* WT 10/24/97, p. 2

This was the most accurate reflection of active and semi-active SGI members and in this one year alone, nearly 14,000 WT subscribers either left the Gakkai or become so disaffected that they no longer subscribe to its principal publication. Things were never as rosy in the Gakkai as their spinmeisters led us to believe. Can we believe anything they report? 

* The numbers are actually smaller because many leaders and members receive more than one subscrition [sometimes up to five], at the urging of their leaders.

Obligated to Ikeda, Nichinyo, or Shakyamuni Buddha?

"The men of these sects who are ignorant of the teachings of the Juryo chapter are similarly like beasts. They do not understand to whom they are obligated". -- Opening of the Eyes

The Opening of the Eyes Concluding Remarks

I don't care if you read my commentaries on the Opening of the Eyes. The important thing is to read the Opening of the Eyes again and again. It is one of the two most important writings of Nichiren Daishonin and explains the Object of Worship in terms of the person, The Master of Teachings Lord Shakya of the Original Doctrine. Every other important doctrine of Nichiren Lotus Sutra Buddhism is also contained therein. Nichiju Shonin converted to Nichiren Lotus Sutra Buddhhism when he was sixty-seven years old after reading the Opening of the Eyes. He was born on April 28th, the same day that Nichiren established Namu Myoho renge kyo. If your organization's or group's teachings are not in accord with those of Nichiren Daishonin then it is your responsibility as a disciple and believer to awaken them to the same faith and practice as the Master Nichiren.

They would be better off reforming the draconian and authoritarian SGI

The Gakkai's media watchdog is JWatch, a large group of young SGI Japanese lawyers who watch the media and attempt to steer journalists/writers "in the right direction". They do not mention that they are affiliated with the SGI. They also "watch" subversive groups such as the Nichiren Shoshu. Nichiren Shu, Kempon Hokke, and soon the Lotus Sutra Society. Their stated aim is to right the wrongs of the media regarding articles that promote dicrimination against AIDS patients and and homosexual, those condoning child and spousal abuse, ultranationalism/fascism, anti religeous freedom, and last but not least, articles critical of the SGI.  Their true and ultimate mission is to garner sympathy for and stifling criticism of the SGI. I think that they would be better off spending their time reforming the draconian and authoritarian SGI.

On High Priests and Geishas rated R

Shudo Mizutani went on to become the High Priest of Nichiren Shoshu in 1935.

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Nichiren Shoshu General Admintrator Charged with Breach of Trust over a Concubine.

Yomiyuri Shimbun, December 29, 1930

Re. Shudo Mizutani (56), the cief priest of Josen-ji temple in Koume-cho, Mukomima in Honjo-ku, was summoned in profound secrecy to the Marunouchi Police Station for questioning several times in December about allegations of breach of trust, involving a geisha. Rev. Mizutani is also the general administrator of Fuji Taiseki-ji, the Head Temple of Nichiren Shoshu, one of the five temples on Mount Fuji, which has 700,000 believers throughout the country. Rev. Mizutani was examined by Chief Judicial Official Nakamura. At the same time, Kikutaro Hirasawa and Senzo Suzuki, representatives of Josen-ji temple's lay supporters, and the proprietresses of the machiai (house for geisha entertainment) "Suzuran" in Asakusa and "Kozuchi" in Kameido were also summoned and questioned as witnesses.

As a result, Rev. Mizutani was charged with breach of trust on December 26, and the papers pertaining to his case will be sent to the Tokyo District Public Prosecutors Office on January 4, shortly after the New Year recess. Rev. Mizutani became the cief priest of Josen-ji two years ago and was then appointed the general administrator of the Head Temple, Fuji Taiseki-ji. He has since made the above mentioned machiais his local haunt, and forgotten his position as a priest and spent large amounts of money to play with geishas. He then bought the contract of a geisha named Monya or Hatsu Morooka (21), whom Mizutani kept as his lover. He spent 9,000 yen of the temple's money and over-drafted bills for about about 30,000 yen. This unlawfull act, a blatant violation of the Buddhist monastic discipline, was discovered and investigated by Detective Shiina of the Marunouchi Police Station.

This case of Rev. Mizutani further worsened the plight of Fuji Taiseki-ji Temple. The believers have already been divided into two antagonistic factions, resulting from the election of Chief Administrator; an affair over which blood has been shed. The factions are also aggravated over the Theory of the Gohonzon that Chief Administrator Abe put forth last year. This case threatens to cause more trouble and throw all 700,000 Nichiren Shoshu believers into chaos and confusion.

********* ********* ********* ********* ********* ********* ********* *********

Prosecutor: High Priest Mazutomi, did you have an improper relationship with the geisha?
High Priest: Improper? ... There's nothing improper about that. That was one of the the sweetest geishas I ever had.

Question: Why did the adulterous High Priest wear underwear?
Answer: To keep his ankles warm.

Someone asked the adulterous High Priest if he was going back to Taisekaji after the scandal is over. He said that he thought he would poke around Tokyo for a while.

Question: What did the adulterous High Priest say to his wife after sex?
Answer: I'll be home in twenty minutes.

High Priest: Don't feel sorry for that poor geisha. She'll be back on her knees in no time.

There's a new meaning to the phrase, "All kneel before the High Priest."

Question: When did the high priest realize the geisha wasn't a Nichiren Shoshu Buddhist?
Answer: When she didn't swallow everything he presented to her.

Question: Why was the High Priest so interested in the Soka Gakkai Tokyo Kaikan?
Answer: He thought it was a geisha house.

Question: Why didn't the High Priest travel to America this year?
Answer: There are no geisha houses in America.

Did the High Priest chant to the DaiGohonzon to meet a geisha?

Question: What do the SGI and the geisha have in common?
Answer: They both got f---ed.

Question: What else do the SGI and the geisha have in common?
Answer: The high priest loved them and left them.

Question: How do you know D.Ikeda is a better lover than the High Priest?
Answer: Because he's called D.Ikeda

D.Ikeda: I am better than you.
Nikken: No your not. I have many geisha.
D.Ikeda: I am better. I don't have to pay for it.

Question: What is the differnce between the SGI and a geisha?
Answer: The SGI no longer has to kiss the High Priests butt.

Geisha # 1: How was the High Priest?
Geisha # 2: He possesses some plank of wood.

Question: How many High Priests does it take to screw in a light bulb?
Answer: Two. One to screw in the light bulb while the other is screwing the
geisha.

Shakya Buddha of the Chapter of the Measure of Life IS the Dharma Tim Janakos

WEALTH IS SLIGHT; THE DHARMA IS IMPORTANT

Hokyo hoju ji

I have received the hundred bamboo shoots and the one sack of sweet potatoes which you sent. In the seventh [fascicle] of the Sutra of Lotus Flower of the Sublime Dharma (Myoho renge kyo) it says, "If again there should be a person who, filling a great trichiliocosm with the seven jewels, makes offering to the Buddha as well as Pratyekabuddhas and Arhats, the merit which that person obtains is not as much as that very greatest merit (good fortune) of receiving and even one four-line verse of this Dharma Flower Sutra (Hokekyo)".

In [fascicle] ten of the Line Commentary Mongu) it says, "When it says that to offer the seven jewels to the Four Saints is not as good as keeping one verse it is that the Dharma is the teacher of the Four Saints. As that which produces, that which nurtures, that which achieves (accomplishes), that which prospers [Enlightenment] there is nothing that surpasses the Dharma. Therefore, the person is slight; the Dharma is important."

In [fascicle] ten of the Notes (Ki) it says, "It is as when a father and mother must guard their child with the four protections: now in the case of giving rise to the mind [of Enlightenment], its deriving from the Dharma he regards as producing (giving birth), pursuing it from beginning to end he regards as nurturing, fulfilling the Ultimate Effect [Buddhahood] he regards as achieving, responding to the Dharma Realms [as a Buddha] he regards as prospering. Although the four are not the same, they take the Dharma as their basis (root)."

The sense of the Sutra, as well as of Tendai and Myoraku. is that receiving and keeping or guarding and keeping one verse of the Dharma Flower Sutra is superior to making offering to all beings, making offering to Arhats, or making offering to all Buddhas by filling up a great trichiliocosm with the wealth of the seven jewels. In the Sutra it says, "It is not as much as that very greatest merit (good fortune) of receiving even one four-line verse of this Dharma Flower Sutra (Hokekyo)". Tendai says, "The person is slight; the Dharma is important." Myoraku says, "Although the four are not the same, they take the Dharma as their basis (root)." When we calculate this, relating all the beings of the nine realms to the Buddha, the good fortune (merit) of all beings is as light as a hair and the Buddha's good fortune (merit) is like a great mountain; the good fortune (merit) of all the Buddhas is as light as the three ounce robes of the Deva Brahma and the weight of good fortune (merit) of one character of the Dharma Flower Sutra is as heavy as the great earth. When they say, "The person is slight" they call the Buddha "the person'; when they say, "The Dharma is important", it is the Dharma Flower Sutra.

Now the Sutras before the Dharma Flower Sutra as well as the treatises praising the merits of the Buddha are the Buddha; this Dharma Flower Sutra praised the merits of the Sutra: it is like the father and mother of the Buddha. The inferiority of the Flower Garland Sutra (Kegongyo), the Vairocana Sutra (Dainichikyo), and so on is like one hair to a great mountain or like three ounces to the great earth.

And even when one compares the very lowest practitioner of the Hokekyo with the very highest monk of the Kegon or Shingon, they are superior and inferior like the Emperor Shakra and a monkey or a lion and a dog. Moreover, when a commoner curses a king, it is worth his life, when the practices of the [other] Sutras say they are superior to the Practicioner of the Dharma Flower Sutra, the country must necessarily be destroyed and they enter hell.

When there are no enemies, one pretends not to know; for example, even Masakado and Sadato, when there were no Sadamori or Yoriyoshi, administered their provinces and their wives and children were peaceful and secure and so on. When there are no enemies, dew rises up to the sky and rain falls to earth; at the time of an adverse wind the rain rises up to the sky and when the sun emerges the dew falls to earth. So the Six Sects of the Kegon and so on, when there was no Dengyo Daishi, were like dew and the Shingon was also like this. You should think that if strong enemies appear and I attack them with the Dharma Flower Sutra, even the Abbot of Hieizan, of Toji, of the Omuro, so on will be like dew meeting the sun.

In the case of the Dharma Flower Sutra for more than two thousand two hundred years there has not yet been a person who has preached completely and spread it in accordance with the Sutra. It is not that Tendai and Dengyo did not know, but since the time had not arrived and the capacities were not there, they ended without writing [about it] completely. The people who become disciples of Nichiren will easily know [about it]. Within the whole of Jambudvipa there is not yet a hall or stupa (pagoda) where they have written or made the form or image of the Shakya Buddha of the Chapter of the Measure of Life (Juryo hen) of the Original Doctrine (Hommon) of the Dharma Flower Sutra. How could it not be revealed? Because it is extensive, I will stop.

The bamboo Shoots [you sent] are one hundred and twenty and in [after] more than two thousand years the Dharma Flower Sutra is revealed. It is because. although the donation was slight, the intention was important. At the present time be it with agricultural matters or with constructing the shrine the common people have no free time at all. Because your intention is profound, will the Dharma [now] be revealed?

Respectfully.

The eleventh day of the Fifth Month

Nichiren

(Signature)

Answer to Lord Nishiyama

Here, Nichiren Daishonin talks extensively about the superiority of the Dharma over the Buddha. Yet, he states in his concluding sentences:

"...Within the whole of Jambudvipa there is not yet a hall or stupa (pagoda) where they have written or made the form or image of the Shakya Buddha of the Chapter of the Measure of Life (Juryo hen) of the Original Doctrine (Hommon) of the Dharma Flower Sutra. How could it not be revealed?..."

Question: Is Nichiren Daishonin inconsistent? It seems as if he is contradicting himself.

Answer: This IS the Dharma of the Lotus Flower Sutra. It is the second Great Secret Law in terms of the person, Shakyamuni Buddha.

Lest we forget

The Identity of the Original Eternal Buddha

The following passages of proof demonstrate the identity of the Original Buddha as the Eternal Buddha Shakyamuni; Nichiren’s reverence for this Buddha; and by believing in the Three Bodied Tathagata Shakyamuni as the Original Buddha and our original teacher, we become equal to Shakyamuni Buddha.

“Now , when the Eternal Buddha was revealed in the essential section of the Lotus Sutra, this world of endurance (Saha-world) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds, which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction and emptiness. Sakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future. All those who receive His GUIDANCE are one with this Eternal Buddha.” -- The True Object of Worship

“Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are his manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the “Life Span of the Buddha” chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul. nevertheless, seemingly knowledgeable men of such provisional schools of Buddhism as Ch’eng-kuan of the Hua-yen, Chia-hsiang of the San-lun, Tz’u-en of the Fa-hsiang, and Kobo of the shingon tried to extoltheir own canons by stating: “The Lord of the Flower Garland Sutra represents the reward-body (hojin) of the Buddha wheras that of the Lotus Sutra the accomodative body (ojin);” or “the Buddha in the sixteenth chapter of the Lotus is an Illusion; it is the great Sun Buddha who is enlightened.” clouds cover the moon and slanderers hide wise men. When people slander, ordinary yellow rocks appear to be of gold and slanderers seem to be wise. Scholars in this age of decay, blinded by slanderous words, do not see the value of a gold in the “Lifespan of the Buddha” chapter. Even among men of the Tendai school some are fooled into taking a yellow rock for gold. They should know that if Sakyamuni had not been the Eternal Buddha, there could not have been so many who received GUIDANCE from Him.” -- The Opening of the Eyes

“Thus it was revealed that Shakyamuni had long been the Buddha since the eternal past and it became clear that various Buddhas in other worlds were all manifestations of Shakyamuni Buddha. Now, however, as Shakyamuni was proved to be the Eternal Buddha, those Buddhas in the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Shakyamuni Buddha.” (Kaimoku Sho, p. 174, translated byKyotsu Hori, 1987)

BTW, here’s the same quote, as translated by NSIC. Please note the subtle differences:

“When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni… now it becomes apparent that Vairocana Buddha of the Kegon Sutra and various Buddhas of the Hodo, Hannya and Dainichi sutras are in fact all followers of Shakyamuni Buddha.” (MW V.2, p.149)

And again, Nichiren says:

“Since Shakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations…” (Kaimoku Sho, translated by Kyotsu Hori, p.176).

NSIC translates this as :

“Since the Buddha of the Juryo chapter is revealed as the eternal Buddha…” (the part about the manifestation Buddhas is left out altogether!) [MW V. 2, p.150]

Once again, from the Kaimoku Sho, translated by Kyotsu Hori, p.180:

“But now since it has been revealed that Shakyamuni is the Eternal Buddha…”

“But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago,…etc. (MW V.2, p. 151)

“Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the 'Life Span of the Buddha' chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul.” -- The Opening of the Eyes

In the Kanjin Honzon Sho, (translated by Kyotsu Hori) there is not a single sentence where Nichiren even suggests that he is somehow this Eternal Buddha that is found in the Juryo Chapter. Instead, Nichiren says:

“…Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood in the eternal past.. (ibid. P.94)

“…the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds.” (p.94)

“Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will he be born in the future. He exists forever, throughout the past, present and future.” (P.100)

“The “honzon” at the scene of this transmission of “Namu Myo Ho Renge Kyo” from the Eternal Buddha to His Original Disciples is… suspended in the sky above the Eternal Buddha Shakyamuni’s Saha-world is a stupa of treasures, in which Shakyamuni Buddha and Taho sit to the left and right of “Myo Ho Renge Kyo”. (P.102)

“Many wooden statues and portraits were made of Shakyamuni Buddha as He preached Hinayana and quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Juryo Chapter of the Lotus Sutra were never made. Now, in the beginning of Mappo, is it not the time that such statues and portraits are made?” (P.104)

And, from the Ho’on Jo (translated by Taikyo Yajima):

“All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni (Original and Eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon).” [P. 198]

Kanjin Honzon-Sho (NOPPA) page 56:

“In fact Sakyamuni began to preach, planting the seed of Buddhahood in the eternal past… Sakyamuni Buddha continued to guide His disciples until they were all sure to attain Buddhahood during the preaching of the Lotus Sutra in His present life, completing the series of His preaching which began in the eternal past.” Kanjin Honzon-Sho (NOPPA) page 86:

“This means that Sakyamuni Buddha, Taho Buddha, and all the Buddhas in manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow in their steps and inherit all the merits of those Buddhas.”

and somewhat further along:

“In the same chapter, another passage reads: ‘The duration of My Life, which I obtained through the practice of the bodhisattva way, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa.’ This reveals the bodhisattva-realm within our minds. The bodhisattvas described in the fifteenth chapter, ‘Appearance of Bodhisattvas from Under- ground,’ who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Sakyamuni who resides within our minds.”

“How lucky I am to be able to go to the Pure Land of Mt. Sacred Eagle and extinguish within one life my sin of slandering the true dharma ever since the eternal past! How glad I feel to be able to go to the Pure Land of Mt. Sacred Eagle and wait on Lord Sakyamuni Buddha, whom I have never seen yet! May I guide first of all those rulers of this land who have persecuted me. May I tell Sakyamuni Buddha about my disciples who have assisted me. may I present this great merit to my parents, who gave birth to me, before I die.”

“Present within our lives is the Lord Shalyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining.” (MW vol 1, The True Object of Worship, pg 65)

“Demonstrating ten great mystic powers the Buddha (Shakyamuni) transferred Namu Myoho renge Kyo to the four great bodhisattvas” (Ibid pg 77)

“Shakyamuni is the original teacher for all people as well as their sovereign and their parent” (MW vol 1, Admonitions Against Slander, pg 166)

“It is the object of worship which perfectly depicts Lord Shakyamuni in the Treasure Tower” (MW vol 1, The Real Aspect of the Gohonzon, pg 212)

“Shakyamuni is the father, sovereign and teacher of all other Buddhas and all gods, of the whole assembly of men and heavenly beings and of all sentient beings.” (MW vol 1, Letter to Nikke, pg 257)

“But because of this book by Honen, this Senchaku Shu, the Lord Buddha Shakyamuni is forgotten.” (MW vol 2, Rissho Ankoku Ron, pg 23)

“The Lord Shakyamuni who declared ‘I alone can save them,’ at a time even more distant than gohyaku-jintengo, is none other than each of us.” (MW vol 2, I2U Exile, pg 55)

“One should know that the Enlightened One, the Buddha, is a Great Teacher for all living beings, a Great Eye for them, a Great Pillar, a Great Helmsman, a Great Field of Plenty.” (MW vol 2, Opening of the Eyes, pg 77)

“The doctrines that the Buddha taught over a period of fifty years number eighty thousand…The eight years during which he preached the Lotus Sutra he called the time when he ‘now must reveal the truth’. Thus Taho Buddha came forth from the earth to testify that ‘All that you have expounded is the truth,’ and the Buddhas that are emanations of the Original Buddha gathered together and extended their tongues up to the Brahma-heaven in testimony.” (MW vol 2, Ibid, pg 79)

“The Buddhas of the ten directionss gathered in assembly, Shakyamuni Buddha announced that ‘all of these are emanations of my being.” (MW vol 2, Ibid, pg 141)

“When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni.” (MW vol 2, Ibid, pg 149)

“Since the Buddha of the Juryo chapter is revealed as the eternal Buddha, it follows that the great bodisattvas such as Monju and Miroku and the great bodisattvas from other realms are in fact disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 150)

“All these beings are discples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, it goes without saying that their disciples must be disciples of Shakyamuni. And of course the various decties of the sun, moon and stars, who have dwelt in the world from countless ages in the past must likewise be disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 152)

“The Lotus Sutra is nothing other than a scripture that reveals that Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku-jintengo.” (MW vol 2, Letter to the Priests of Seicho-ji, pg 268)

“…but Shakyamuni [by bestowing upon us the character myo] has granted us as many benefits as if we ourselves had fulfilled all the practices of the six paramitas. This precisely accords with his statement, “Now this threefold world is all my domain, the living beings in it are all my children.” (MW vol 3, Letter to Nichimyo Shonin, pg 48-49)

“Now the votaries of the Lotus Sutra are the children of Shakyamuni Buddha.” (MW vol 3, Ibid, pg 49)

“All that you (Shakyamuni Buddha) have expounded is the truth.” (MW vol 3, Ibid pg 51)

“The Lord Shakyamuni assembled Taho Buddha as well as the other Buddhas, who were his own emanations, from throughout ten directions and left one great medicine, the five characters of Myoho renge Kyo-for the people of the Latter Day.” (MW vol 3, The Munadala of the Mystic Law, pg 58)

“Lord Shakyamuni treasured this Gohonzon in mind… He revealed it in the Juryo chapter…” (MW vol 3, Reply to Nii-Ama, pgs 64-65)

In the Selection of the Time, directly under the title, it is written:

“Nichiren, disciple of Shakyamuni Buddha”.

“Yet it was not I, Nichiren who made these important pronouncements. Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body. And at having personally experienced this I am beside myself with joy.” (MW vol 3, Ibid, pg 171)

“Shakyamuni Buddha, the World Honored One, declared, ‘I am the foremost throughout the threefold world.’” (MW vol 3, Ibid, pg 176)

“When I was about to be beheaded, the Lord Buddha Shakyamuni took my place.” (MW vol 3, The Supremacy of the Law, pg 199).

“However, they are alike in that they all abandoned Shakyamuni Buddha,” and in the next paragraph it states, “If there is anyone among my followers who is weak in faith and goes against what I, Nichiren, say, he will meet the same fate as did the Soga family.” (MW vol 3, The Supreme Leader of the World, pg 237)

“I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha and the gods of the sun and moon.” (MW vol 3, Ibid)

“Our teacher, Shakyamuni Buddha.” (MW vol 4, The Learned Shan-wu-wei, pg 64)

“They are monks and nuns by virtue of the Lord Shakyamuni.” (Ibid, pg 65)

“There are three reasons why Shakyamuni Buddha rather than any of the other Buddhas has a relationship with all the people of the world of the saha world. First of all, he is the World Honored One, the soverign of all the people of this saha world…

The second reason is that Shakyamuni Buddha is the father and mother of all the persons in the saha world. It is proper that we should first of all pay filial respect to our own father and mother…

The third reason is that Shakyamuni is the original teacher of all persons in the saha world.” (Ibid, pgs 65-66)

“Yet Shakyamuni Buddha entered this saha world of ours with the title Nonin, ‘He Who Can Forbear.’ He is so called because he does not berate its people for the slanders they all commit but shows forbearance toward them.

“These, then, are the special qualities possesed by Shakyamuni Buddha, qualities that the other Buddhas lack,” (Ibid, pg 68)

“I [Shakyamuni] alone can save them.” (Ibid, pg 69)

“For this reason, all the persons in this saha world of ours, if they detest the sufferings of birth and death and wish to have an object of veneration to which they can pay respect, should first of all fashion images of Shakyamuni Buddha… and make these their object of worship.” (Ibid, pg 69)

“Shakyamuni Buddha our father and mother, who is endowed with the three virtues of soverign, teacher and parent, is the very one who encourages us, the people driven out by all the other Buddhas, saying, ‘I alone can save them’. The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha!” (Ibid, pg 71-72)

“I, Nichiren have indeed written it by letting my soul (tamashii) dipped in ink flow forth. The very intention (heart) of the Buddha is the Lotus Sutra; the soul of Nichiren is nothing other than Namu Myoho renge kyo. Chan-jan explains, ‘It takes [the Buddha] of Far-reaching Lifespan revealed as the Original Buddha to be its life’ For Lady kyoo, misfortunes will into fortune. By all meansput forth your mind of faith and pray to and think on this Gohonzon. What can not be accomplished? There can be no doubt that ‘fulfilling those vows will be like a clear, cool pond satisfying the thirsty’ and there will be ‘peace and security in the present world and a good place in the next.” — Reply to Kyoo [KHK Translation]

“All that you [Shakyamuni Buddha] have expounded is the truth.” (MW vol 4, Teaching, Practice and Proof, pg 120)

“Answer: One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of Teachings Lord Shakya of the Original Doctrine as the Object of Worship.” — Repaying Debts of Gratitude [KHK Translation]

“Our merciful father, Lord Shakyamuni, said ‘Rely on the Law and not upon persons.” (MW vol 5, A Sage and an Unenlightened Man, pg 65)

“In the same volume in the Lotus Sutra, the Buddha says, ‘for the sake of the Buddha way I have in countless different lands from the begining until now widely preached various sutras, but among them this Sutra is foremost.’ This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans.” (Ibid, pg 77)

“I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the Law.” (MW vol 5, A Sage and an Unenlightened Man, pg 107)

“When Shakyamuni Buddha in the clouds above the Sacred Mountain, in the mists of Eagle peak, summed up the essence of the doctrine and entrusted it to the bodhisattvas of the earth, what do you suppose that teaching was? It was nothing other than these five characters, the essential law;” (Ibid, pg 110)

“I Nichiren, humble person though I am, have recieved Lord Shakyamuni’s royal command and come to this country of Japan.” (MW vol 5, The Pure and Far Reaching Voice, pg 143)

“Shakyamuni Buddha is the lord of all buddhist teachings, the leader and teacher of all human beings.” (Ibid, pg 143)

“And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha’s intent; it is his voice set down in written word.” (Ibid, pg 147)

“Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra you should consider that you are beholding the living body of the Buddha Shakyamuni.” (Ibid, pg 147)

“However the Buddha recognizes each character as a golden Lord Shakyamuni. This is the meaning of the statement that ‘[one who is able to hold this Sutra] thereby holds the Buddha’s body’. Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164)

“‘The Son of Heaven utters not a single word in vain’ and ‘the words of the Dharma King contain no falsehood’. A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely!” (MW vol 5, Good Fortune in This Life, pg 185)

“Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

“Shakyamuni, the Lord of Teachings, is the foremost sage in the saha world.” (Ibid, pg 199)

“As we see from these passages of scripture, Shakyamuni, with his Buddha eye, observed the situation that would prevail at the begining of the Latter Day of the Law. If, when the age has arrived, there were to be no persons of the type the Buddha describes then the World-Honored One would be guilty of false and baseless talk. [And if that were to be the case, then] who would put faith in the theoretical and essential teaching of the Lotus Sutra, and in the doctrine of the eternally inherent Buddha Nature.” (MW vol 6, Reply to Lord Hakiri Saburo, pg 40)

“In this way, Shakyamuni Buddha cited his own practice in the past to encourage and hearten (The Votary of the Lotus Sutra).” [Ibid pg 42]

“Shakyamuni summoned the four bodhisattvas and entrusted them with the five characters of Myoho renge Kyo.” (MW vol 6, Rebuking Slander of the Law, pg 60)

“We see from the Sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the Lord of Teachings, since the remote past.” (Ibid, pg 62)

Nichiren quotes Miao-lo, referring to the relationship of the bodhisattvas of the Earth to Shakyamuni as follows;

“The sons will disseminate the Law of the Father.” (Ibid, pg 62)

“The Shakyamuni of the Juryo Chapter has never been depicted in any mountain temple or monastery anywhere.” (Ibid, pg 63)

“The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha.”

 (MW vol 6, Letter To Ichinosana Nyudo, pg 99)

“Shakyamuni Buddha is the Parent of all living beings in this world.” (Ibid, pg 100)

“The Lord Buddha Shakyamuni is the enlightened teacher for all living beings in the country of ours. It is thanks to our teacher that we can understand who our parents are. It is owing to Shayamuni that we can distinguish black from white.” (Ibid, pg 100)

“It will be hard indeed to find anyone who can preach the Lotus Sutra just as it teaches in the Latter Day of the Law of Shakyamuni Buddha.” (MW vol 6, Three Tripitaka Masters, pg 118)

“The Tathagata Shakyamuni, seated in the tower adorned with seven kinds of precious gems, entrusted the five characters of Myoho renge Kyo to Takahashi Nyudo.” (MW vol 6, Reply to Takashi Nyudo, pg 124)

“Were it not for Shakyamuni, the lord of teachings, how could such blessings as these be bestowed.”

“The Hokke [Lotus] sect is the sect founded by Shakyamuni.” (MW vol 6, How Those Initially Aspiring to the Way Can Attain Buddhahood, pg 175)

“Therefore [the sect based on] the Lotus Sutra is known as the Buddha-founded sect and is also called the Hokke Sect.” (Ibid, pg 175)

“The various other sects were founded by bodhisattvas or teachers in the period after the Buddha had entered Nirvana. Should we now turn our backs upon the Buddha’s decree and follow the sects established by the bodhisattvas and teachers? Or should we ignore the words of the bodhisattvas and teachers and follow the sect established by the Buddha.” (Ibid, pg 176)

“Now the Latter Day of the Law, is the time when the seven characters of Namu Myoho renge kyo-the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who had achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others is to propogate-will alone spread throughout the country.” (Ibid, pg 187-188)

“The messenger of the Lord Buddha Shakyamuni has twice been paraded through the street.” (MW vol 6, A Father Takes Faith, pg 242).

“Because Shakyamuni expounded the Lotus Sutra in order to repay the debt of gratitude he owed to his father and mother, Taho Buddha, who had come from the land of treasure purity, praised him as a Buddha of true filial piety. And the Buddhas of the ten directions assembled and declared him to be the most filial among all the Buddhas.” (MW vol 6, On Filial and Unfilial Conduct, pg 290)

“Therefore, the words of this Sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this Sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered.” (MW vol 7, On Prayer, pg 34)

“The various Buddhas [other than Shakyamuni], since they are known as World Honored One, may be regarded as Sovereigns. But since they do not make their appearance in this saha world, they are not teachers. Nor do they declare that ‘…the living beings in it (this threefold world) are all my children’. Thus, Shakyamuni Buddha alone fulfills the three functions of sovereign, teacher and parent.” (Ibid, pg 43)

“Answer: Shakyamuni Buddha became enlightened to this lotus that is the entity of the Mystic Law numberless major world system dust particle kalpas in the past, and in age after age and lifetime after lifetime, declared that he had attained the way and revealed the fundamental principle he had realized with his enlightened wisdom.” (MW vol 7, The Entity of the Mystic Law)

“In this passage, Shakyamuni Buddha explains that he is entrusting to the Bodhisattvas of the Earth, his original disciples, the five characters of Myoho renge Kyo which is the essence of the Lotus Sutra. Shakyamuni, who attained enlightenment countless Kalpas in the past, says elsewhere, ‘By now the original vows that I made have already been fulfilled. I have converted all living beings and caused them to enter the Buddha way’…This passage represents the ultimate purpose for which Shakyamuni appeared in the world, the secret Law that he attained in the place of meditation.” (Ibid, pg 70)

“In the Latter Day of the Law, other than the envoy of the Thus Come One, there can be no one who understands and produces this passage as proof of the Lotus of the Entity.” (Ibid, pg 70)

“The way in which the Lotus emerges from the muddy water is used as a metaphor to explain that when the Thus Come One joins the multitude of listeners, seats himself on a lotus in the same manner as the various bodhisattvas and expounds on the unsurpassed wisdom of the Thus Come One and on the enlightened state of purity, the various voice heavens, hearing this, are able to obtain the secret storehouse of the Thus Come One. Second, the words Myoho renge signify the lotus opening up. (This is a metaphor explaining that) ordinary beings, though exposed to the Mahayana teachings, are timid and fearful in mind and incapable of taking faith in them. Therefore the Thus Come One ‘opens’ or reveals his Dharma body in its purity and wonder, awakening in them the mind of faith.” (Ibid, pg 71-72)

“In the entire land of Jambuduipa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. How could such an image fail to appear now.” (MW vol 7, The Unmatched Fortune of the Law, pg 160)

“However, later seeking and entering the deep cave, you see a single hermitage. The voices of the reading and reciting of the Hokekyo echo against blue heaven and the words of discussing the doctrine of the One Vehicle are heard in the midst of the mountains. Informing [them, of your presence and requesting] admittance, you enter the chamber, place your mother’s bones before the Master of Teachings Lord Shakya, cast your five limbs to the ground, press your palms together, and opening your two eyes, look up to the Holy Face: joy overflows your body and the pain of your heart suddenly ceases.”(On forgetting Ones Copy Of The Lotus Sutra, NOPPA Translation)

“But he reveres Shakyamuni Buddha and puts his faith in the teaching of the Lotus Sutra. Hence he is like a snake that grips a jewel in its mouth, or a dragon that bears sacred relics on its head. A wisteria vine by Twining around a pine, may climb a thousand meters into the air and a crane, because it has wings to rely upon, can travel ten thousand miles. It is not their own strength that allows them to do these things.” (MW vol 7, On The Urobon, pg 172-173)

These passages from the Gosho are crystal clear. Eternal Shakyamuni Buddha is our original teacher to whom Nichiren’s reverence knows no bounds. Why do the Taisekaji sects fail to embrace the Lotus Sutra and Nichiren’s words? Could it be that the Devil of the Sixth Heaven has replaced Shakyamuni Buddha in their minds? This delusion, in the minds of these men, can be demonstrated by their behaviors:

“They will tear off the first part of the Sutra and stick it on the end, tear off the end and put it at the begining, put the end and the begining in the middle and the begining at the middle or end. You must understand that these evil monks are the companions of the devil.” (MW vol 2, Opening Of The Eyes, pg 1 180)

Their causes are revealed:

“There is a difference if one chants the daimoku while acting against the intent of this Sutra.” (MW vol 3, The Fourteen Slanders, pg 207)

“Those who practice buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164).

and their effects:

“Unfilial children however are not allowed to succeed their parents.” (MW vol 3, Letter to Nichinyo, pg 49);

How can this be remedied?:

“In the same way, one who chants the daimoku as the Lotus Sutra teaches will never have a twisted mind.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

“Those who seek the truth of buddhism, however, should reject one sided views whether they are of their own sects or other sects and should not treat others with contempt.” (MW vol 2, Opening Of The Eyes, pg 167)

“One should use the Sutras as his eyes and give precedence to the wisdom of the Buddha. Surely however, if this standard is made clear people will become enraged and harbor indignation in their minds. Let them do as they will. What matters most is that we honor the Buddha’s command. As a rule people in the world value what is distant and despise what is near, but this is the conduct of the ignorant. Even the distant should be repudiated if it is wrong, while that which is near should not be discarded if it accords with the truth. Even though people may revere (their predecessors doctrines), if those doctrines are in error, how can we employ them today”. (MW vol 4, Reply to Hoshina Goro Taro, pg 42-43)

These passages constitute a Buddhist doctrine, the second most important Buddhist doctrine of Nichiren Lotus Sutra Buddhism.

No one could make this up

"Compel your members to accept some truths while rejecting others." -- SGI Daily Leaders Guidance for 12/19/2012

The Nichiren Shoshu and Soka Gakkai fabricated their teaching on the Transmission.

Nichiren taught the Specific Transmission as the transmission from the Original Buddha Shakyamuni to Bodhisattva Jogyo. Nichiren taught the General Transmission as the transmission from the Original Buddha Shakyamuni to all the other Bodhisattvas of the Earth.

The Specific Transmission does not refer to a transmission from Nichiren Daishonin to the Nichiren Shoshu priests nor to Daisaku Ikeda or the Three Presiidents.. The General Transmission does not refer to the Nichiren Shoshu priests nor the three presidents transmitting the Law to their disciples and believers.

They fabricated their teachings on the transmission in order to make it appear other than what the Lotus Sutra and Nichiren taught.

Nichiren Daishonin' explanation of the transmission accords with the Lotus Sutra's. Nichiren Shoshu's and SGI's does not.

John Petry corrects Dave Cole

dc wrote:

> dc wrote:
>
> > > No actually that is Major Writings I quoted.
> > >
> > > Your translation sucks.
> > >
> > > dc
> >
> > Citation please?  When did you become an expert?<<<<<<<
> >
> > I became an expert when I promised, you became a empty shell when you
> > abandoned faith.
> >
> > dc
>
> Never mind the chest puffing.  Let's have the citation for your
> quote.<<<<<<<<<<<<<<<<<
>
> The citations?  I already said twice,  it is from the Major Writings here it
> is again, you know Watson et. all.
>
> MW-5, 207
> Letter of Petition from Yorimoto
>

snip

>
>         The Lotus Sutra states, "Now this threefold world is all my domain.
> The living beings in it are all my children."  If this scriptural
> statement is correct, then Lord Shakyamuni is the father and mother,
> teacher and sovereign of all the people in Japan.  Amida Buddha does not
> possess these three virtues.  However, you ignore the Buddha of the three
> virtues and invoke the name of another Buddha [Amida] day and night,
> morning and evening, sixty or eighty thousand times a day.  Is this not an
> unfilial deed?  It was Shakyamuni Buddha himself who originally taught that
> Amida had vowed to save all people; but in the end he regretted it and
> said, "I alone can save them."  After that, he never again taught that
> there are two or three Buddhas who can save the people.  No one has two
> fathers or two mothers.  What sutra says that Amida is the father of this
> country?  What treatise indicates him as its mother?  [NSIC version, page
225]
>
>

snip

>        So I listened to the sermons of various priests and inquired into
> which teaching leads to Buddhahood.  And I came to believe that, according
> to the teaching of the Lotus Sutra, the sage Nichiren is the sovereign of
> the threefold world, the father and mother of all people, and the emissary
> of Shakyamuni Buddha - Bodhisattva Jogyo. [NSIC version, page 227]
>

snip

> When the sage Nichiren, the envoy of Shakyamuni Buddha, was exiled >because
of  the false charges leveled against him by the priest Ryokan, fighting >broke
out  within one hundred days, just as he had predicted - and a great >number of
 warriors perished. [NSIC version, page 231]

The wonderful thing about the NSIC translations is that they try hard to fiddle
with the wording to make it conform to NST/SGI doctrine.  But they often then
have glaring inconsistencies in them which show the errors.  A comparison of
the English in the above shows that the NONA version is a more exact translation
and the NSIC version has fiddled with the language.

The Japanese version shows that it should read:

     "As a result I have come to believe in the Lotus Sutra in which it is
     expounded that Nichiren Shonin is the Bodhisattva Jogyo [Superior
     Conduct] commanded by Sakyamuni Buddha, Lord of the Saha World and
     parent of all living beings, to appear in the Latter Days of the
     Degeneration as a messenger of the Buddha with the duty of propagating
     the Lotus Sutra.  NONA translation, page 206 [the Japanese language
     version is on page 207].

If we look at the NSIC version we see that the changing of the language to make
Nichiren "the sovereign of the threefold world, the father and mother of all
people" [NSIC version, page 227] is inarticulate and contradictory to other
statements in the Gosho itself.  The most immediate conflict arise in the next
phrase: "and the emissary of Shakyamuni Buddha - Bodhisattva Jogyo." [NSIC
version, page 227]  Were this language to be read as Dave would like, namely
that it makes Nichiren the "true" Buddha, it would then make the "true" Buddha
subordinate to Sakyamuni Buddha [Sakyamuni the Honbutsu or the Eternal Original
Buddha of the 16th Chapter] since Nichiren is his [Sakyamuni's] emissary, the
Bodhisattva Jogyo.

The NONA translation is further reinforced simply by looking at other language
in the Gosho as translated by the NSIC:

     "The Lotus Sutra states, "Now this threefold world is all my domain.
     The living beings in it are all my children."  If this scriptural
     statement is correct, then Lord Shakyamuni is the father and mother,
     teacher and sovereign of all the people in Japan."

The writer clearly believes this statement about Sakyamuni being the parent
teacher and sovereign as true as he immediately states:

     "Amida Buddha does not possess these three virtues.  However, you
     ignore the Buddha of the three virtues and invoke the name of another
     Buddha [Amida] day and night, morning and evening, sixty or eighty
     thousand times a day.  Is this not an unfilial deed?  It was
     Shakyamuni Buddha himself who originally taught that Amida had vowed
     to save all people; but in the end he regretted it and said, "I alone
     can save them."  After that, he never again taught that there are two
     or three Buddhas who can save the people.  No one has two fathers or
     two mothers.  What sutra says that Amida is the father of this
     country?  What treatise indicates him as its mother?"

Similarly if Sakyamuni is the parent, teacher and sovereign, then Nichiren
cannot be for the same question arises as posed by Nichiren in the above passage.
What person can have two mothers?; two fathers?; two sovereigns?; two teachers?
[in the Japanese sense of a sensei].  The correctness of the NONA translation
is confirmed later in the NSIC version when it states the following:

     "When the sage Nichiren, the envoy of Shakyamuni Buddha, was exiled
     because of the false charges leveled against him by the priest Ryokan,
     fighting broke out within one hundred days, just as he had predicted -
     and a great number of warriors perished." NSIC version page 231.

Note that the above quote is very similar to the NONA translation:

     "In the eighth year of the Bun'ei Era [1271] when Nichiren Shonin,
     messenger of Sakyamuni Buddha, was exiled because of the slander of
     Ryokan-bo, a civil war broke out within one hundred days, as Nichiren
     predicted, and not a few warriors lost their lives."  NONA
     translation, page 214.

Similarly the language for the first passage is almost identical:

     The chapter on the 'Parable' of the Lotus Sutra states: 'Now this Saha
     World is all my domain, where all living beings are my children.'  If
     this is true, Lord Sakyamuni Buddha is the father, the master and the
     lord of all the people in Japan.  Amida Buddha has no such three
     virtues as Sakyamuni Buddha.  Never the less, people put aside this
     Buddha with three virtues, enshrine Amida Buddha and chant 'Namu Amida
     Butsu' 60,000 or 80,000 times every morning and evening.  How can it
     not be an unfilial act?

         Amida Buddha's original vow was originally expounded by Sakyamuni
     Buddha.  As it was, however, an expedient teaching, it was stated
     later in the Lotus Sutra: 'I, Sakyamuni, alone can save all living
     beings.'  The only Buddha who can save us, therefore is  the very
     Sakyamuni Buddha.  sakyamuni never seems to have appointed two or
     three saviors; we do not have two father or two mothers, do we?  Is
     there any sutra in the world that asserts Amida Buddha is the father
     of this country?  Is there any commentary that mentions Amida Buddha
     is the mother of this country?"

Dave's theory falls yet again when the Gosho states:

"In your official letter you also state, "I revere the elder of  Gokuraku-ji temple as the World-Honored One reborn," but this  cannot accept.  The reason is: if what the sutra states is true, the sage Nichiren is the envoy of the Buddha who attained enlightenment in the remote past, the provisional manifestation of Bodhisattva Jogyo, the votary of the essential teaching of the Lotus Sutra, and the great leader in the fifth five-hundred-year period [following the Buddha's passing].  [NSIC version, page 217]

The differences here are subtle but it still supports the NONA translation:

     "It is also stated in your lordship's letter that your lordship
     reveres Ryokan-bo, Chief Priest of the Gokurakuji Temple, as if he
     were an incarnation of Sakyamuni Buddha.  However this is hard for me
     to accept for if the teaching of the sutras is correct, Nichiren is a
     reincarnation of Bodhisattva Visistacarita [Superior Practice], a
     practitioner of the Lotus Sutra and a direct disciple of the Original
     and Eternal Sakyamuni Buddha who attained Buddhahood in the remotest
     past, according to the essential part of the Lotus Sutra.  Nichiren
     Shonin is a great leading master in the beginning of the fifth 500
     year period after the Buddha's extinction." NONA translation, page
     184.

The NSIC version seeks to perpetuate a meaningless and unsubstantiated
distinction between the remote past and the remotest past based upon a very
strained reading of the 16th chapter of the Latest Sutra. One that even the
simplest reader can see is incorrect. In fact Prof. Burton who did the NSA
translation of the Lotus Sutra indicates that the NONA version "the remotest"
[or infinite] past is the correct interpretation.

     "But as Ananda proceeds to describe the staggering number and variety
     of human, non human and heavenly beings who have gathered to listen to
     the Buddha's discourse, we realize that we have left the world of
     factual reality behind.  This is the first point to keep in mind in
     reading the Lotus Sutra.  Its setting, its vast assembly of listeners,
     its dramatic occurrences in the end belong to a realm that totally
     transcends our ordinary concepts of time, space and possibility.
     Again and again we are told of events that took place countless,
     indescribable numbers of kalpas or eons in the past, or of beings or
     worlds that are as numerous as the sands of million and billions of
     Ganges rivers.  Such "numbers" are in fact no more than pseudo-numbers
     or non-numbers, intended to impress on us the impossibility of
     measuring the immeasurable.  They are not meant to convey any
     statistical data but simply to boggle the mind and jar it lose from
     its conventional concepts of time and space.  For in the realm of
     Emptiness, time and space as we conceive them are meaningless;
     anywhere is the same as everywhere, and now, then, never, forever are
     all one."

     On page xix: " In chapter sixteen Sakyamuni reveals the answer to this
     riddle.  The Buddha he says is an eternal being, ever present in the
     world, ever concerned for the salvation of all living beings.  He
     attained Buddhahood an incalculably distant time in the past and has
     never ceased to abide in the world since then. ...  From this we see
     that in the Lotus Sutra the Buddha who had earlier been viewed as a
     historical personality, is now conceived as a being who transcends all
     boundaries of time and space, an ever abiding principle of truth and
     compassion that exists everywhere and within all beings."  [Watson
     preface to the Lotus Sutra]

This shoots down the meaningless claim that the 16th chapter refers to a
remote as opposed to remotest time, the language is clearly intended to mean an
infinitely long time period, extending into the past and forward into the
future.  From here the attempt to then build the distinction between Nichiren
as a true Buddha which is not supported by this gosho although it does try to make
reference to a "provisional" manifestation of Bodhisattva Jogyo.  The entire
concept collapses like a house of cards.  The passage in the NSIC version also
reinforces the NONA version of "Sakyamuni Buddha, Lord of the Saha World and
parent of all living beings" as opposed to the tortured NSIC translation of
"the sage Nichiren is the sovereign of the threefold world, the father and
mother of all people, and the emissary of Shakyamuni Buddha - Bodhisattva
Jogyo."  A claim at odds with the rest of the same Gosho as well as other Gosho
and the Lotus Sutra."